«تروما» در دو متن بزرگ حماسی جهان: شاهنامه و مهابهاراتا با تاکید بر ترومای زنان

At the beginning of the 20th century, psychoanalysis and Freud's psychological theories gave rise to the idea of the link between literature and psychoanalysis. This was based on the classical texts of literature, the concept of individual unconscious proposed by Freud, and Jung's concept of collective unconsciousness. Widespread psychosis in societies and finding a way to root it out or correct it became the concern of psychologists and writers. This led to introducing the concept of "trauma", which directed minds to a social disorder based on mental abuse. Since then, the term "trauma" has been considered as the intersection of literature, language and psychology,They are full of traumatic events, and the resulting mental injuries are considered as a suitable platform to explain and analyze traumatic events. The present research uses a library method to examine traumatic issues and various types of trauma in the epics Mahabharata and Shahnameh. It comes to the conclusion that "spiritual trauma" or "wounded soul" has a more disturbing and destructive effect on the female than the male heroes of the two epics.abc

Introduction

At the beginning of the 20th century, psychoanalysis and Freud's psychological theories, using classical literary texts, examined the connection between literature and psychoanalysis. Finding a way to solve widespread psychosis in societies and correcting neurosis became the concern of psychologists, and a topic titled "trauma" led minds to a social injury based on psychological abuse. "Trauma" is the intersection of literature, language, and psychology. Epics narrate bloody battles and confrontations between nations, and are full of traumatic events, resulting psychological injuries, and a suitable context for explaining and analyzing traumatic characters. In this research, which aims to examine how the contexts and contexts of trauma in the "Mahabharat", "Ramayana", and "Shahnameh" are similar or different, While examining the types of trauma and the resulting damage to the heroes of the aforementioned epics, it answers the following questions:

a) Why are epic texts known as traumatic texts?
b) Are there any differences and similarities between the traumas of epic texts?
c) Which social strata, and especially the heroes (male/female), are most vulnerable in epics?

 
2-Research Method
The present study, which was conducted using a descriptive-analytical and content analysis method, explains and analyzes the importance of interdisciplinary studies by studying psychological texts and the interaction between psychology and literature. By extracting evidence from the two epic texts of Shahnameh and Mahabharata, it examines and compares the similarities and differences of trauma in the most famous epics of Iran and India. In-depth analysis of epics and criticism of behavioral patterns in epics, decision-making, anxiety caused by the presence of warriors and war tactics; also the starting point of wars as factors in creating traumatic scenes are among the issues examined in this research.
 
3-Discussion
"Trauma" is any physical or mental trauma and damage (Anvari, Vol.3: 1718, under Trauma) that occurs after the overwhelming experience of a catastrophic and disturbing event. Epics narrate wars and the context of painful events and the destructive psychological consequences that follow. The narrator of the Shahnameh in all three mythological, heroic and historical periods recounts traumatic events, and its axis is the war between Iran and Turan. The Mahabharata, the world's greatest epic, also narrates the war between the two families of the Kauravas and the Pandavas (the war between cousins).
Traumatic narratives provide this context for the reader of epic texts so that he can judge the type of personality and how the individual deals with the traumatic issue by understanding the situations.
In this study, types of trauma have been examined and the impact of each on the heroes of two epics has been represented: the trauma of separation has been analyzed in the stories of Frank and Fereydoun, Manijeh, Darab and Sita. We witness the destructive effects of the trauma of humiliation in the lives of Nahid, Shaghad and Draupadi. ​​The psychological wound and the resulting reactions are evident in the lives of Jarira and Shakhandi. Social trauma and its impact on society, in the narrative of Jamshid, his passing from the divine and moving away from giving and knowledge, which results in people's dissatisfaction, and a similar example can be seen in the epic of Mahabharata in the devastating effects of Indian society after the war of the Kauravas and Pandavas. In epic narratives, "in accordance with the main theme of the battle for power and wealth, men, warriors and heroes are the main role-players and women are naturally on the margins." (Taheri, 2019: 147)
Although the discussion of trauma can be examined in terms of personalities and individuals, regardless of gender, the emphasis of this article is on the psychological wounds of women who, due to their cultural and gender nature, as well as multiple emotions, i.e. mother, wife, daughter, lover, sister, compatriot or warrior with increased emotional burden, endure more suffering.
A study of the various methods and actions of the female characters in these two epics shows that each of these characters, when faced with a traumatic event, shows reactions that go beyond the culture of their society. Because some of their feedback and reactions, in addition to being influenced by the specific culture prevailing in their society, are also linked to their individual temperament, personality and psychological characteristics. The depth of the traumatic tragedy, and the way women who have been traumatized react, their severity and weakness, lead to various reactions and consequences: resentment and revenge, neurosis, and even suicide.
 
4-Conclusion
Although the epics of Shahnameh and Mahabharata are not specifically written as psychological narratives, we are faced with trauma and its various forms in Shahnameh and Mahabharata. The socio-cultural context and the spirit of nationalism are influential in the level of vulnerability to various types of trauma in the epics of Iran and India.
In gender (feminist) trauma, Hindu women in the epic Mahabharata show a surrendering behavior due to the harsh conditions of patriarchy and acceptance of male dominance, to the extent that the incarnations of gods on earth (avatars) also surrender to the conditions when faced with unequal earthly laws (Sita). However, women in the Shahnameh, by holding the realm of rule and kingship (in some cases), national pride, and personality traits, show authoritative reactions when traumatic events occur, and with the emergence of the rage resulting from the trauma, they sacrifice their lives and property, and with deliberate destruction and devastation, they prevent the enemy from reaching their property, honor, and country. Historical and social traumas also show the same results in both epic texts of Iran and India, considering the wide range of people. An examination of the two texts shows that the traumatic aspects of the Shahnameh are more purposeful, systematic, and influential than the Mahabharata.
 
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